Ayatollah Khomeini’s fatwa against Salman Rushdie and the massacre of the staff of Charlie Hebdo are well-known instances of Islamist use of violence, or threats of violence, to punish blasphemy. Less violent, but more insidious, have been other attempts to silence critics of Islam, including the separate convictions of two Austrian politicians for insulting Muhammad. Denis MacEoin comments on these and other incidents, and their implications:

The chief threat to free speech today comes from a combination of radical Islamic censorship and Western political correctness.

Over the past century and more, Western societies have built up a consensus on the centrality of freedom of expression. . . . [But] many Muslim bodies—notably the 57-member Organization of Islamic Cooperation (OIC)—have been working hard for years to render Islam the only religion, political system, and ideology in the world that may not be questioned with impunity. They have tried—and are in many respects succeeding—to ring-fence Islam as a creed beyond criticism, while reserving for themselves the right to condemn Christians, Jews, Hindus, democrats, liberals, women, gays, or anyone else in often vile, even violent language. Should anyone say anything that seems to them disrespectful of their faith, he or she will at once be declared an “Islamophobe.” . . .

The OIC has succeeded in winning a UN Human Rights Council resolution that makes “defamation of religion” (read: blasphemy in the eyes of its followers) a crime. But the OIC knows full well that only Muslims are likely to use Western laws to deny free speech about their own faith. . . .

The greatest defense of our democracy, our freedom, our openness to political and religious debate, and our longing to live in an open society without hindrance—namely freedom of expression—is now under serious threat. . . . Since the edict against Salman Rushdie, there is no way of calculating how many books have been shelved, how many television documentaries have never been aired, how many film scripts have been tossed in the waste bin, how many conferences have been canceled—or how many killers are waiting in the wings for the next book, or poem, or song, or sport that will transgress the strictures of Islamic law and doctrine.

In 1946, Julius Streicher, a high-ranking SS-officer and a chief Nazi propagandist, was sentenced to death at Nuremberg. Just before he was executed, he called out “Heil Hitler!” and the odd phrase “Purimfest, 1946!” It seems the his hanging alongside that of his fellow convicts put him in mind of the hanging of Haman and his ten sons described in the book of Esther. As Emmanuel Bloch and Zvi Ron wrote in 2022:

Julius Streicher, . . . founder and editor-in-chief of the weekly German newspaper Der Stürmer (“The Stormer”), featured a lengthy report on March 1934: “The Night of the Murder: The Secret of the Jewish Holiday of Purim is Unveiled.” On the day after Kristallnacht (November 10, 1938), Streicher gave a speech to more than 100,000 people in Nuremberg in which he justified the violence against the Jews with the claim that the Jews had murdered 75,000 Persians in one night, and that the Germans would have the same fate if the Jews had been able to accomplish their plan to institute a new murderous “Purim” in Germany.

In 1940, the best-known Nazi anti-Jewish propaganda film, Der Ewige Jude (“The Eternal Jew”), took up the same theme. Hitler even identified himself with the villains of the Esther story in a radio broadcast speech on January 30, 1944, where he stated that if the Nazis were defeated, the Jews “could celebrate the destruction of Europe in a second triumphant Purim festival.”

As we’ll see below, Jews really did celebrate the Nazi defeat on a subsequent Purim, although it was far from a joyous one. But the Nazis weren’t the first ones to see in the story of Esther—in which, to prevent their extermination, the Jews get permission from the king to slay those who would have them killed—an archetypal tale of Jewish vengefulness and bloodlust. Martin Luther, an anti-Semite himself, was so disturbed by the book that he wished he could remove it from the Bible altogether, although he decided he had no authority to do so.

More recently, a few Jews have taken up a similar argument, seeing in the Purim story, and the figure of 75,000 enemies slain by Persian Jews, a tale of the evils of vengeance, and tying it directly to what they imagine is the cruelty and vengefulness of Israel’s war against Hamas. The implication is that what’s wrong with Israel is something that’s wrong with Judaism itself. Jonathan Tobin comments on three such articles:

This group is right in one sense. In much the same way as the Jews of ancient Persia, Israelis have answered Hamas’s attempt at Jewish genocide with a counterattack aimed at eradicating the terrorists. The Palestinian invasion of southern Israel on Oct. 7 was a trailer for what they wished to do to the rest of Israel. Thanks to the courage of those who fought back, they failed in that attempt, even though 1,200 men, women and children were murdered, and 250 were kidnapped and dragged back into captivity in Gaza.

Those Jews who have fetishized the powerlessness that led to 2,000 years of Jewish suffering and persecution don’t merely smear Israel. They reject the whole concept of Jews choosing not to be victims and instead take control of their destiny.